Psalms 149:4 — Word Study
WLCכִּֽי־ רוֹצֶ֣ה יְהוָ֣ה בְּעַמּ֑וֹ יְפָאֵ֥ר עֲ֝נָוִ֗ים בִּישׁוּעָֽה׃
BSAForkîy the LORDYᵉhôvâh [Yehovah, the covenant God] takes pleasurerâtsâh [is well pleased, delights] in His peopleʻam [nation, those who belong to Him] He adornspâʼar▸ [beautifies, crowns] the afflictedʻânâv [meek, humble, poor in spirit] with salvationyᵉshûwʻâh [deliverance, victory, rescue]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| רוֹצֶ֣ה | [is] taking pleasure | Verb, Qal, participle (active) masculine singular |
| יְהוָ֣ה | Yahweh | Noun proper |
| בְּעַמּ֑וֹ | in people his | Preposition, noun common masculine singular construct, suffix |
| יְפָאֵ֥ר | he glorifies | Verb, Piel, imperfect third person masculine singular |
| עֲ֝נָוִ֗ים | humble [people] | Adj |
| בִּישׁוּעָֽה׃ | with salvation | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the LORD takes pleasure in His people; He adorns the afflicted with salvation. |
| KJV | For the LORD taketh pleasure in his people: he will beautify the meek with salvation. |
| ASV | For Jehovah taketh pleasure in his people: He will beautify the meek with salvation. |
| YLT | For Jehovah is pleased with His people, He beautifieth the humble with salvation. |
| WEB | For Yahweh takes pleasure in his people. He crowns the humble with salvation. |
| BBE | For the Lord has pleasure in his people: he gives the poor in spirit a crown of salvation. |
Where they part company is עֲ֝נָוִ֗ים — see How Translations Differ.
The main clause is supported by a prepositional phrase and a subsequent verb phrase, emphasizing God's action towards His people.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbרָצָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 149:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Psalm of Praisegenerated
Psalms 149:4 expresses the joy of the LORD in His people, emphasizing His care for the afflicted and His provision of salvation. This psalm invites the faithful to celebrate God's goodness and mercy, as seen in the surrounding verses that call for praise and joyful expression.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:8 | “He trusts in the LORD, let the LORD deliver him; let the LORD rescue him, since He delights in him.” |
| 2 | Psalm 35:27 | May those who favor my vindication shout for joy and gladness; may they always say, “Exalted be the LORD who delights in His servant’s well-being.” |
| 3 | Psalm 117:2 | For great is His loving devotion toward us, and the faithfulness of the LORD endures forever. Hallelujah! |
| 4 | Psalm 147:11 | The LORD is pleased with those who fear Him, who hope in His loving devotion. |
| 5 | Proverbs 11:20 | The perverse in heart are an abomination to the LORD, but the blameless in their walk are His delight. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — רוֹצֶ֣ה, ro.Tzehgenerated
The verb רוֹצֶ֣ה (ro.tzeh) is a present participle form of the root רָצָה (ra.tzah), meaning to take pleasure or delight in something. It conveys God's active enjoyment of His people, indicating a continuous state of favor and acceptance.
This word is used to describe God's satisfaction with His people, highlighting His emotional connection and delight in their well-being. The context emphasizes that God's pleasure is not passive; it leads to action, as He adorns the humble with salvation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has takes pleasure, which is mirrored in the KJV and ASV, both of which emphasize God's delight.
Where others part company with the BSB, they do so over the rendering of עֲ֝נָוִ֗ים. The KJV and ASV use meek, while the LSV and WEB opt for humble, and the BBE translates it as poor in spirit. This reflects different nuances in interpreting the state of those who are favored by God.
Sentence Structuregenerated
The main verb of the verse is רוֹצֶ֣ה, is taking pleasure, which governs the subject יְהוָ֣ה (Yahweh) and the object עֲ֝נָוִ֗ים (humble). The structure emphasizes God's active delight in His people, leading to His action of beautifying them.
The sentence is built around this central action, with the prepositional phrase בְּעַמּ֑וֹ (in His people) providing context for who is the object of God's pleasure, and the subsequent verb יְפָאֵ֥ר (he adorns) indicating what God does in response to His delight.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word רוֹצֶ֣ה is rendered as εὐδοκεῖ (eudokei), which also means to take pleasure or to be well pleased. This choice aligns closely with the Hebrew meaning, emphasizing God's favor.
The word יְפָאֵ֥ר is translated as ἐνδύσει (endusei), meaning to clothe or adorn, which reflects a similar idea of beautification but with a slightly different nuance in the Greek context.
In plain words — the whole versegenerated
Psalms 149:4 tells us that the LORD delights in His people and gives salvation to the humble. This verse highlights God's care and love for those who are meek and lowly in spirit, showing that He actively beautifies their lives with His deliverance.
Frequently Asked Questionsgenerated
It means that God finds joy and satisfaction in those who belong to Him, reflecting His love and favor towards them.
The afflicted refers to those who are humble, meek, or poor in spirit, indicating a state of neediness or dependence on God.
God beautifies the humble by providing them with salvation, which includes deliverance, victory, and rescue from their troubles.
Praising God acknowledges His goodness and mercy, celebrating His active role in the lives of His people, especially those who are humble and in need.
Reflection Questionsgenerated
- In what ways have I experienced God's pleasure in my life?
- How can I cultivate a humble spirit to receive God's adornment of salvation?
- What are some ways I can express my gratitude for God's deliverance?
- How does understanding God's delight in His people change my perspective on my relationship with Him?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this psalm to discuss God's kindness and favor towards His people, as seen in the quotation from Augustine of Hippo.
"For the Lord has dealt kindly among His people" [Psalms 149:4].Early Church Fathers on Psalms 149 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 149:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the Lord taketh pleasure in his people,.... Not all mankind; though they are all his people by creation, and are under the care of his providence; yet they are not all acceptable to him; some are
Read John Gill on Psalms 149 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the LORD taketh pleasure in his people: he will beautify the meek with salvation. For the Lord taketh pleasure in his people - (Psalms 147:10-11.) He will beautify the meek with salvation - parallel to Psalms 147:6.
Read Robert Jamieson on Psalms 149 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTaketh pleasure in his people; he loveth them above all people, and rejoiceth over them to do them good. He will beautify, Heb. adorn or glorify; make them amiable and honourable in the eyes of the world, who now hate and despise them. The meek, or humble, to wit, his people, as he now said, who are oft in Scripture described by that character, because all true Israelites are such, and all Israelites profess and ought to be such. Or, the afflicted, as that word is oft used in Scripture, which hath been observed before; his poor afflicted and oppressed people, to whom the following salvation is most needful and acceptable. With salvation; both temporal, in delivering them from, and setting…
Read Matthew Poole on Psalms 149 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 149:4 For the LORD taketh pleasure in his people: he will beautify the meek with salvation.Ver. 4. For the Lord taketh pleasure in his people] Psalms 35:27, when they are under the cross especially, and thereby make meek. This the very heathen saw, and could say, Spectant Dii magnos viros, cum calamitate aliqua colluctantes. Ecce spectaculum, ad quod respiciat operi suo intentus Deus, saith Seneca of Cato, and other gallant Roman spirits (Lib. de Provid. c. 2). How much more may we say the like of God’ s looking with singular delight on Abraham (Jehovah-jireh, "the Lord seeth," Genesis 22:14, Job, Stephen, Laurence, and other faithful martyrs, suffering courageously for his truth…
Read John Trapp on Psalms 149 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) He will beautify the meek . . .—Rather, He adorns the oppressed with salvation. Not only is the victory which achieves the deliverance of the afflicted people a relief to them, but the honour won in the sight of the world is like a beautiful robe, a figure no doubt suggested by the actual triumphal dresses of the victors, or the spoils in which they appeared after the battle. (Comp. Isaiah 55:5; Isaiah 60:7; Isaiah 61:3; Judges 5:30.)
Read Charles John Ellicott on Psalms 149 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. The Lord taketh pleasure in his people] The pleasure or good will of God is in his people: he loves them ardently, and will load them with his benefits, while they are humble and thankful; for, He will beautify] יפאר yephaer, he will make fair, the meek, ענוים anavim, the lowly, the humble with salvation, בישועה bishuah; which St. Jerome thus translates, Et exaltabit mansuetos in Jesu, "And he will exalt the meek in Jesus." Whether this rendering be correct or not, there is no other way by which the humble soul can be exalted, but by JESUS, as the redeeming Saviour.
Read AdamClarke on Psalms 149 →CambridgeThe Cambridge Bible for Schools and Colleges4. taketh pleasure in his people] The deliverance which they have experienced is the proof of the renewal of His favour. Cp. Psalms 147:11; Isaiah 54:7-8; Isaiah 60:10. he adorneth the meek with salvation] Through humiliation Israel has learnt humility; and now Jehovah restores their prosperity. Beautify or adorn is a word frequently used of the restoration of Israel in the later chapters of Isaiah (Isaiah 55:5; Isaiah 60:7; Isaiah 60:9; Isaiah 60:13, A.V. glorify or beautify). Salvation is not to be limited to victory (R.V. marg.), but denotes welfare and prosperity generally.
Read Cambridge on Psalms 149 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the Lord taketh pleasure in his people - Let them rejoice on this account. He loves them; he approves their conduct; he bestows his favors upon them. All this should add to their joy, and fill their hearts with gladness.
Read Albert Barnes on Psalms 149 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For the LORD takes pleasure in His people; He adorns the afflicted with salvation.
For Yahweh takes pleasure in his people. He crowns the humble with salvation.
For the LORD takes pleasure in His people; He adorns the afflicted with salvation.
For the Lord takes delight in his people; he exalts the oppressed by delivering them.
Tyndale line
For the LORD taketh pleasure in his people: he will beautify the meek with salvation.
For Jehovah taketh pleasure in his people: He will beautify the meek with salvation.
For the LORD taketh pleasure in his people: he will beautify the meek with salvation.
For the LORD taketh pleasure in his people: he will beautify the meek with salvation.
For the Lord hath pleasure in his people: he will make the meeke glorious by deliuerance.
Strictly literal
For Jehovah taketh pleasure in his people; he beautifieth the meek with salvation.
For Jehovah is pleased with His people, He beautifieth the humble with salvation.
For YHWH is pleased with His people, || He beautifies the humble with salvation.
For the Lord taketh pleasure in his people; he will adorn the meek with salvation.
For Yahweh takes pleasure in his people; he glorifies the humble with salvation.
From the Latin
For the Lord is well pleased with his people: and he will exalt the meek unto salvation.
Simplified
For the Lord enjoys his people; he honors the oppressed with salvation.
For the Lord has pleasure in his people: he gives the poor in spirit a crown of salvation.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads, "For the LORD takes pleasure in His people; He adorns the afflicted with salvation," which is supported by the Septuagint, where six out of seven words match the Hebrew text, indicating a high level of agreement. However, the Septuagint's word order and articles differ, reflecting its own grammatical structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, thus further confirming the alignment with the Masoretic Text.
כִּֽי־ רוֹצֶ֣ה יְהוָ֣ה בְּעַמּ֑וֹ יְפָאֵ֥ר עֲ֝נָוִ֗ים בִּישׁוּעָֽה׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 149:4
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
רָצָה (ratsah) is a Hebrew verb meaning to be pleased with or to accept favorably. It encompasses a range of meanings including satisfying a debt, making something acceptable, and seeking favor. The verb appears in various forms, such as being accepted or pleasing others. Notably, it can refer to both personal acceptance and the acceptance of sacrifices.
רָצָה vb. be pleased with, accept favourably
Qal
be pleased with, favourable to
accept
be pleased
make acceptable, satisfy (by paying off debt)
Niph.
pass. of Qal 2, be accepted, of sacrifices
pass. of Qal 4: her punishment is accepted (as satisfactory)
Pi. seek the favour of the poor
Hiph. the land shall pay off her sabbaths
Hithp. with what shall he make himself acceptable unto his lord ?
base
H7521 רָצָה be pleased with, accept favourably .. be pleased with, favourable to
. accept
. be pleased
. make acceptable, satisfy (by paying off debt)
. . pass. of Qal 2, be accepted, of sacrifices
. pass. of Qal 4: her punishment is accepted (as satisfactory)
. seek the favour of the poor
. the land shall pay off her sabbaths
. with what shall he make himself acceptable unto his lord ?
7521 ratsah raw-tsaw'
a primitive root; to be pleased with; specifically, to
satisfy a debt:--(be) accept(-able), accomplish, set
affection, approve, consent with, delight (self), enjoy, (be,
have a) favour(-able), like, observe, pardon, (be, have, take)
please(-ure), reconcile self.
רָצָה (ra.tsah) — to accept.
1) to be pleased with, be favourable to, accept favourably
1a) (Qal)
1a1) to be pleased with, be favourable to
1a2) to accept
1a3) to be pleased, be determined
1a4) to make acceptable, satisfy
1a5) to please
1b) (Niphal) to be accepted, be pleased with
1c) (Piel) to seek favour of
1d) (Hiphil) to please, pay off
1e) (Hithpael) to make oneself acceptable or pleasing
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
plezh'-ur (chephets, ratson; eudokia, hedone: "Pleasure" is the translation of various Hebrew words, chiefly of chephets, "inclination," hence, "pleasure," "delight" (Job 21:21, "What pleasure hath he in his house?" the American Standard Revised Version "what careth he for"; Job 22:3, "Is it any pleasure to the Almighty?"; Ps 111:2; Ec 5:4; 12:1; in Isa 44:28; 46:10; 48:14; 53:10, it has the sense of will or purpose, "He shall perform all my pleasure," etc.); of ratson, "delight," "acceptance," "good will" (Ezr 10:11;
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
The Hebrew word פָּאַר (*pa'ar*) is built from a primitive root meaning to gleam or embellish, and it covers a range of meanings including to beautify, glorify, and boast. It can also refer to going over the boughs, as noted in Deuteronomy 24:20. The related form פִּאֵר (*pi'er*) specifically denotes this latter action.
[פָּאַר] vb. Pi. beautify, glorify
Hithp.
glorify oneself = boast
get glory to oneself, be glorified, by means of
base
[פִּאֵר] vb. denom. Pi. go over the boughs;—Dt 24:20
ref
H6286a פָּאַר Pi. beautify, glorify . . glorify oneself = boast
. get glory to oneself, be glorified, by means of
H6286b פִּאֵר vb. denom. Pi. go over the boughs
6286 pa'ar paw-ar'
a primitive root; to gleam, i.e. (causatively) embellish;
figuratively, to boast; also to explain (i.e. make clear)
oneself; denominative from 6288, to shake a tree:--beautify,
boast self, go over the boughs, glorify (self), glory, vaunt
self.
see HEBREW for 06288
פָּאַר (pa.ar) — to beautify.
1) to glorify, beautify, adorn
1a) (Piel) to glorify, beautify
1b) (Hithpael)
1b1) to glorify oneself
1b2) to get glory to oneself, be glorified
פִּאֵר (pi.er) — to re-harvest.
(Piel) to go over the boughs
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
עָנָו (anav) refers to a state of being poor, afflicted, humble, or meek. It is built from the root associated with being depressed in mind or circumstances, particularly in a saintly context. The term encompasses a range of meanings related to humility and neediness, as highlighted in various lexicons.
עָנָו n.m. poor, afflicted, humble, meek
base
H6035 עָנָו poor, afflicted, humble, meek
6035 `anav aw-nawv'
or (by intermixture with 6041) Aanayv {aw-nawv'}; from 6031;
depressed (figuratively), in mind (gentle) or circumstances
(needy, especially saintly):--humble, lowly, meek, poor.
Compare 6041.
see HEBREW for 06041
see HEBREW for 06031
see HEBREW for 06041
עָנָו (a.nav) — poor.
1) poor, humble, afflicted, meek
1a) poor, needy
1b) poor and weak
1c) poor, weak and afflicted
1d) humble, lowly, meek
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
יְשׁוּעָה (yeshu'ah) refers to concepts of salvation, deliverance, and welfare, often with a spiritual dimension. It is derived from a root meaning to save and encompasses ideas of victory and prosperity. The term is used in contexts related to divine aid and protection, emphasizing both physical and spiritual deliverance.
יְשׁוּעָה n.f. salvation
welfare, prosperity
deliverance
salvation by God, primarily from external evils, but often with added spiritual idea
victory
base
H3444 יְשׁוּעָה salvation . welfare, prosperity
. deliverance
. salvation by God, primarily from external evils, but often with added spiritual idea
. victory
3444 yshuw`ah yesh-oo'-aw
feminine passive participle of 3467; something saved, i.e.
(abstractly) deliverance; hence, aid, victory,
prosperity:--deliverance, health, help(-ing), salvation, save,
saving (health), welfare.
see HEBREW for 03467
יְשׁוּעָה (ye.shu.ah) — salvation.
1) salvation, deliverance
1a) welfare, prosperity
1b) deliverance
1c) salvation (by God)
1d) victory
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
sal-va'-shun:
I. IN THE OLD TESTAMENT
1. General
2. Individualism
3. Faith
4. Moral Law
5. Sacrifices
6. Ritual Law
II. INTERMEDIATE LITERATURE
1. General
2. The Law
III. THE TEACHING OF CHRIST
1. The Baptist
2. Kingdom of God
3. Present and Future
4. Individualism
5. Moral Progress
6. Forgiveness
7. Person of Christ
8. Notes
IV. PAUL
1. General
2. Moral Progress
3. The Spirit
4. Mystical Union
5. Forgiveness
6. Atonement
7. Summary
8. Notes
V. THE REST OF THE NEW TESTAMENT: SUMMARY
1. John
2. Hebrews
3. Peter
4. Summary
LITERATURE
In English Versions of the Bible the words "salvation" "save," are not technical theological terms, but denote simply "deliverance," in almost any sense the latter word can have. In systematic theology, however, "salvation" denotes the whole process by which man is delivered from all that would prevent his attaining to the highest good that God has prepared for him. Or, by a transferred sense…
Salvation
This word is used of the deliverance of the Israelites from the Egyptians (Ex. 14:13), and of deliverance generally from evil or danger. In the New Testament it is specially used with reference to the great deliverance from the guilt and the pollution of sin wrought out by Jesus Christ, “the great salvation” (Heb. 2:3). (See REDEMPTION; REGENERATION.)
Means, strictly, deliverance; and so it is used of temporal deliverance, victory, in Ge 14:13 1Sa 14:45. But as the spiritual deliverance from sin and death, through the Redeemer, Mt 1:21, is a far greater salvation, so this word has come to be used mostly only in this moral and spiritual sense; and implies not only this deliverance, but also the consequences of it, namely, eternal life and happiness in the kingdom of out Lord, 2Co 7:10 Eph 1:13. It is most justly described as a "great salvation," Heb 2:3.